A   I saye the trueth in Chryst, and lye not, (my conscience also bear&ibar;g me wytnes by þe; holy ghost) that I haue gret heuynes, ∧ contynuall sorowe in my hert. For ^note I haue wysshed my selfe to be cursed from Chryst, for my brethr&ebar; (my kynsmen as pertaynynge to the flesshe) which are the Israelites. To whom pertayneth the adopcyon, (of the chyldren) and the glorye, and the couenauntes and ^note the lawe that was geuen, &abar;d the seruyce of God, and the promyses: whose also are the fathers, and they of whom (as concernynge the flesshe) Christ came, which is God in all thynges to be praysed for euer Amen.

B   I speake not these thynges, as though the wordes of God had take none effecte. For ^note they are not all Israelites, which are of Israell: nether are they all chyldren strayght waye, that are the seed of Abrah&abar;. But ^note in Isaac shall thy seed be called: that is to saye: ^note they which are the chyldren of the flesshe, are not the children of God. But they which be the chyldren of promes, are counted the seede. For this is a worde of promes, ^note about thys tyme wyll I come, and Sara shall haue a sonne.

Not onely thys, but also Rebecca was &wt; chylde by one, eu&ebar; by oure father Isaac. For yer the chyldren were borne, when they had nether done good nether bad (that the purpose of God by eleccyon, C   myght stande) it was sayde vnto her, not by the reason of workes, but by the caller: ^note the elder shall serue þe; younger. As it is wrytten: Iacob haue I loued, but Esau haue I hated. What shall we saye then? is there eny vnrightewesnes with God? God forbyd. For he sayth to Moses: ^note I wyll shewe mercy to whomsoeuer I shewe mercy: and wyll haue compassyon, on whomsoeuer I haue compassyon. So lyeth it not then in a mans wyll or runnynge, but in the mercye of God. For the scripture sayth vnto Pharao: ^note euen for thys same purpose haue I stered the vp, to shewe my power on the, &abar;d that my name myght be declared thorow out all the worlde. So hath he mercye on whom he wyll, and whom he wyll, he maketh harde herted.

D   Thou wylt saye then vnto me: why then blameth he vs yet? For who hath bene able to resist his wyll? ^noteBut O m&abar;, what art þu;, which disputest with God? Shall the worcke saye to the worke man: why hast þu; made me on this fassyon? Hath not þe; potter power ouer þe; claye, euen of the same lompe to make one vessel vnto honoure, and another vnto dishonoure? Eu&ebar;so, God willyng to shewe hys wrath, and to make his power knowen suffered wyth longe pacyence the vessels of wrath, ordeyned to damnacyon, and to declare the ryches of hys glory on the vessels of mercye, which he had prepared vnto glorye: wh&obar; also he called, not of the Iewes onely, but also of the gentyls. E   As he sayth also to Osee? ^noteI wyll call them my people which were not my people: and her beloued which was not beloued, (and her to haue optayned mercy, that had not optayned mercy) And it shall come to passe, that in the place where it was sayde vnto them: ye are not my people: there shall they be called the chyldren of the lyuynge God.

But Esay cryeth c&obar;cern&ibar;g Israel ^note though the nombre of the chyldren of Israel be as þe; sonde of þe; see, yet the remna&ubar;t shall be saued For he fynyssheth the word verely, and maketh it short in ryghtewesnes. For a short worde wil God make on erth. And as Esay sayd before: ^note except þe; Lorde of Saboth had left vs seede, we had bene made as Zodoma, and had bene lykened to Gomorra.

F   What shall we saye then? We saye, that the gentyls which folowed not ryghtewesnes, haue ouertaken ryghtewesnes: euen þe; ryghtewesnes which cometh of fayth. Contrary wyse, Israel which folowed þe; lawe of rightwesnes could not attaine to þe; lawe of ryghtewsnes. Wherfore? eu&ebar; because they sought it not by fayth: but as it were by the workes of the lawe. For they haue stombled at the st&obar;bylynge stone. As it is wrytt&ebar;: ^note Behold, I put in Syon a stomblynge stone, ∧ a rocke that m&ebar; shalbe offended at. And whosoeuer beleueth on hym, shall not be confounded.

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